Topic outline

• General
  

  General

  Welcome to Exploring the sacred, ancient path in the original words of the Buddha (Exploring the Path).
  
  Download a PDF outline (or view it online) of all the lessons in the course. Exploring the Path represents a collection of Pāli lessons that are brought to life in bite-sized sections with custom glossaries that allow a new student of the language to quickly delve into some of the most valuable of the Buddha’s teachings right from the beginning of the course.
  
  The approach to learning is one driven by the student’s desire to understand the underlying content. Rather than approaching the Pāli language with a list of vocabulary and linguistic rules, the lessons use custom glossaries to ease the student into the more complex learning tasks. The learning then comes from familiarity rather than memorization. The course aims to keep the student motivated through the unfolding of these ancient texts; learning of the language becomes a natural by-product of the process.
  
  This course aspires to instigate gratitude and faith, by presenting suttas that show the rare opportunity and good fortune to encounter such a path (chapter one); which is the same for each and everyone (chapter two); diving from general statements into detailed expositions of the respective eight components of the Noble Eightfold Path (chapter three); describing the correct practice of dāna and mettā (chapter four); and finally following the tradition of numerical order by portraying those important topics in its last chapter (chapter five) which help the practitioner to move towards liberation.
  
  The lessons that are expected to take a Pāli student somewhere between 20 and 45 minutes to complete. These lessons are intended to be sufficient to keep the student engaged, but not so overwhelming that they can't fit into an already busy schedule.
  
  Some weeks include longer passages than others; all of the lessons will include a Pāli section, written and audio, followed by a customized glossary to help the student work through their own translation of the passage. In addition, there are extensive footnotes that add valuable information regarding the Pāli words themselves, their usage elsewhere in the Tipiṭaka, and other interesting items of note related to the passage or the sutta that is under study.
  
  There are also English translations available for each lesson. These translations aim to provide a word-for-word translation of the Pāli, so fluency may be sacrificed. Each lesson also provides other learning tools such as flash cards and quizzes. Additionally, the site has discussion forums and an online chat functionality built in -- our hope is that these interactive tools will bring a sense of community to the class and make it more engaging for participants.
  
  Naturally one may work with these at one's own pace, there is no necessity to follow the schedule in which they are posted. Although it is intended that certain repetitions will support the progress of learning the ancient language of Pāli, one may also work at random or simply enjoy the English translations without going into the Pāli.
  
  We welcome you to the course and hope that you find great benefit from what it has to offer.
  
  Note: To enter in the special Pāli characters using your computer keyboard, you'll need to download and install the Pāli Keyboard.

  
  

  • Table of Contents Page
  • Discussion Forum - Exploring the Path
  • Chatroom for Exploring the Path
  • Course creator: Klaus Nothnagel (biography) URL
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• CHAPTER 1 - 1.1: So Fortunate who Encounters
  

  CHAPTER 1 - 1.1: So Fortunate who Encounters

  Lesson 1.1.0 Bahujanahitasuttaṃ - For the Benefit of Many

  This sutta describes the three kinds of individuals that arise in the world and further describes the qualities of the Buddha and the Dhamma. The introduction throws light on the history of the Itivuttakapāḷi, which came from an oral report of the female slave of Queen Samāvāti, named Khujjhuttarā, who after she listened to a discourse by the Buddha completely changed from a dishonest person into an honest one. Likewise, a short reference is given about when the Buddha, in his previous existence as Samaṇa Sumedha, expressed his aspiration at the feet of Buddha Dīpankara to become a Sammāsambuddha himself.

  • Introduction Page
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  • Quiz
• 1.2: Dullabho - So Rare!
  

  1.2: Dullabho - So Rare!

  Lesson 1.2.0 Dullabho - So Rare!

  For this lesson texts were chosen from the Dhammapada where the Buddha indicates how difficult and so rare (dullabho) are the occasions where one may encounter the teaching of the Enlightened One, whether having the opportunity to listen to the precious Dhamma (saddhammassavana) or really walking the path.

  • Introduction Page
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  • Quiz 1.2.0
• 1.2.1
  

  1.2.1

  Lesson 1.2.1 Ekapuggalavaggo - The One Person

  The Ekapuggalavaggo describes the different aspects of the rare arising of a tathāgata, who is an arahant, a fully enlightened being by his own account, a sammasambuddha. The introduction highlights the respective qualities of the Buddha, which are used as an inspirational reminder (buddhānussati) when paying respect or as stirring encouragement in one’s own practice of meditation.

  • Introduction Page
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  • Quiz 1.2.1
• 1.2.2
  

  1.2.2

  Lesson 1.2.2 Puggalavaggo - The Two Rare Individuals

  Puggalavaggo presents some additional details about the two individuals who arise ‘for the sake and benefit of the well-being of many folk, and not for any other reason’. These two individuals are a tathāgata and a rājā cakkavattī (a wheel turning monarch), a ruler or an administrative government, that reigns for the welfare of its citizens. The introduction highlights some of the guiding principles of such a king and also refers to the great example of King Asoka.

  • Introduction Page
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  • Quiz 1.2.2
• 1.2.3
  

  1.2.3

  Lesson 1.2.3 Dullabhasuttaṃ - Difficult to Encounter

  Dullabhasuttaṃ refers to the three individuals that are rare to encounter in this world. The introduction highlights one of these three individuals to whom S.N. Goenka refers to in his Day 10 discourse: a meditator who develops the rare qualities of gratitude and noblesse oblige: kataññū katavedī puggalo.

  • Introduction Page
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  • Quiz 1.2.3
• 1.2.4
  

  1.2.4

  Lesson 1.2.4 Pātubhāvasuttaṃ - Rare Manifestations

  This lesson continues the theme of the scarcity and rarity of fortunate opportunities of encountering the Noble Eightfold Path as presented by the Buddha to foster the qualities of gratitude (kataññū katavedī). While the previous sutta (1.2.3 ‘Dullabhasutta - Difficult to Encounter’) highlighted the occurrence of three rare individuals to be encountered in this world, the Pātubhāvasutta now points to six seemingly normal, but actually exceptional manifestations, one of which is —‘kusale dhamme chando’— the desire to do wholesome things. May one, by reading this sutta, develop gratitude and such a wholesome wish!

  • Introduction Page
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  • Quiz 1.2.4
• 1.2.5
  

  1.2.5

  Lesson 1.2.5 Brahmajālasuttavaṇṇanā - So Rare

  The following lesson is a short selection from the Brahmajālasuttavaṇṇanā, the commentary on the Brahmajālasutta (the very first sutta in the Dīghanikāya). It describes a situation where the Buddha, after having performed his daily routine in the morning, addresses the monks with words well-known to a serious meditator, and quoted by S.N. Goenka: “… dullabho buddhuppādo lokasmiṃ dullabho manussattapaṭilābho, dullabhā sampatti dullabhā pabbajjā, dullabhaṃ saddhammassavanan”ti.

  • Introduction Page
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  • Quiz 1.2.5
• 1.2.6
  

  1.2.6

  Lesson 1.2.6 Dutiyachiggaḷayugasuttaṃ - The Second Simile of the Turtle

  One of the intentions of this course is to present suttas that are referred to by S.N. Goenka in his discourses. This lesson of ‘The Second Simile of the Turtle’ portrays the image of a blind turtle that dives underwater on one side of an enormous ocean. How rare would it be that this very turtle raises its head – by coming above the surface of the water once every hundred years – through a yoke with a single hole that floats on the other side of this enormous ocean? According to the Buddha, it is quite unlikely in the very same way it’s very unlikely a being will obtain human birth, encounter or even practice the Dhamma as taught by the Tathāgata. This lesson seeks to inspire the readers to deepen their practice with deep gratitude for such an exceptional opportunity!

  • Introduction Page
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  • Quiz 1.2.6
• 1.3: Appakā te manussesu - So Few out of Many Humans
  

  1.3: Appakā te manussesu - So Few out of Many Humans

  Lesson 1.3.0 Appakā te manussesu - So Few out of Many Humans

  The inspiring verses that start with appakā te manussesu (so few out of many humans) denote the concept of the collected texts that point once more, not only to the exceptional opportunity of being able to walk the path as bestowed to us by the Buddha, but that this offer is only accepted by a few whose qualities (pāramī) have ripened. The following introductions will also highlight the disinclination of the Enlightened One to teach the Dhamma after his enlightenment. It was due to the Brahma Sahampati who had made it his mission to convince the reluctant Buddha to commit himself to serve those among the beings, whose eyes were covered with little dust only.

  • Introduction Page
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  • Quiz 1.3.0
• 1.3.1
  

  1.3.1

  Lesson 1.3.1 Saṅgāravasuttaṃ - The Questions of Saṅgāravo

  Saṅgārava was a curious and devoted Brāhmin who regularly placed his questions before the Buddha. In the current lesson he asks what would lead a being to the other shore: the pārimaṃ tīraṃ. The Buddha answers that the Eightfold Noble Path is the means to go beyond and not remain on the ‘hither shore’ (orimaṃ tīraṃ). Saṅgārava was a member of the Brāhmin caste—who felt themselves superior to the other casts—which is indicated in his addressing the Buddha as bho. The Buddha makes it clear that there cannot be any supremacy in regards to the membership of any sect; it is solely the actions of wholesomeness and the development in Dhamma that makes one superior.

  • Introduction Page
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  • Quiz 1.3.1
• 1.3.2
  

  1.3.2

  Lesson 1.3.2 Orimatīrasuttam - The Hither and the Further Shore

  The revised Orimatīrasutta presents another angle to the content of the preceding lesson about beings who want to reach the ‘other shore’ and their necessary actions. The sutta also introduces the shortcut: ‘… pe …’, an abbreviation of ‘peyyāla’ which means ‘repetition, phrase, succession, formula’, which is often used in today's digital and printed versions of the Tipiṭaka. The introduction further pursues the request of Brahma Sahampati, the ruler of the Brahma worlds to the Buddha to teach the Dhamma. Here the Buddha first declined but finally agreed after surveying the world of beings and their capacity to accept the sublime Dhamma. He perceived beings, whose mental capacities were only slightly covered by dust: ‘…bhagavā … viditvā satte apparajakkhe … tikkhindriye …’. It is thanks to this pledge of Brahma Sahampati that the Dhamma is still available even today!

  • Introduction Page
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  • Quiz 1.3.2
• 1.3.3
  

  1.3.3

  Lesson 1.3.3 Pāraṅgamasuttaṃ - The Going Beyond

  This short and simple Pāraṅgamasutta, along with its introduction (now revised), tries to foster recognition of the concept of ‘appakā te manussesu…’ and invites the reader to recollect the constituents of the ‘ariyo aṭṭhaṅgiko maggo’ as highlighted in the previous two lessons. Also, the common abbreviation ‘sāvatthinidānaṃ’ gets explained as a first reference to the Milindapañhapāḷi elucidating why it was a requirement for Brahma Sahampati (as related in the previous lesson) to request the Buddha to teach the Dhamma before he finally agreed to start disseminating it. This necessity is a regular procedure with all the Buddhas because two causes must be fulfilled: one is internal ‘ajjhatika nidāna’ and the other is external ‘bāhira nidāna’. Take the lesson for more!

  • Introduction Page
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  • Quiz 1.3.3
• 1.3.4
  

  1.3.4

  Lesson 1.3.4 Catutthavaggo - The Few and the Many

  This revised Catutthavaggo lesson accentuates once more the rarity of those exceptionally few beings (appakā te sattā) that are born as humans and encounter the teaching of the Buddha. Providing full awareness of such facts, the similes and allegories presented in the Catutthavaggo may further stir motivation in us to make use of this rare chance! The introduction further dwells on the following double-edged question that King Milinda placed before the wise Venerable Nāgasena: “the Tathāgata worked for four asaṅkhyeyye and a hundred thousand kappā to realise omniscient wisdom to take a great number of beings safely across the shore. But on the other hand, you say that after having realised omniscient wisdom he was reluctant to teach Dhamma. Either the one or the other must be false, not both can be true. …’ Find the answer here!

  • Lesson 1.3.4: Catutthavaggo (The Few and the Many) Page
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  • Quiz 1.3.4
• 1.3.5
  

  1.3.5

  Lesson 1.3.5 Maṇḍūkadevaputtavimānavatthu - The Frog Transforms into a Deva

  The Maṇḍūkadevaputtavimānavatthu is a lovely narrative about a frog, Maṇḍūka, who left his water abode with the strong desire to listen to the Dhamma (saddhammassavanaṃ) and while listening to the Dhamma was killed. As this very desire gave him immediate rebirth in the tāvatiṃsā-devā world, he reappeared on that very spot in his new form not missing a single word of the Buddha’s discourse. This story, like others of beings and their deeds who gain birth in higher or lower worlds, are collected in the Vimānavatthu or the Petavatthu. Complying with the request of Brahmā Sahampati after the Buddha had surveyed the world, he uttered the following renowned stanza and thus made not only (saddhammassavanaṃ) available but also pursuing the Noble Path possible: “Apārutā tesaṃ amatassa dvārā; ye sotavanto pamuñcantu saddhaṃ …” (“Now the door of the deathless is opened, Open for those to hear, let them dissolve their faith …”).

  • Lesson 1.3.5: Maṇḍūkadevaputtavimānavatthu (The Frog Transforms into a Deva) Page
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  • Quiz 1.3.5
• 1.3.6
  

  1.3.6

  Lesson 1.3.6 Tamotamasuttaṃ - From Darkness or Brightness to Brightness or Darkness

  Every participant in the meditation courses taught by S.N Goenka has heard a reference to this stirring Tamotamasuttaṃ. It is thanks to the dissemination of the teaching that everyone is offered the option to pick one’s own fate, independently from one’s starting point which is determined by past actions. Any current situation always allows and invites one to choose one’s destiny towards brightness and can be understood as the categories of tamo jotiparāyaṇo or joti jotiparāyaṇo. Surveying the world, the Buddha compared beings with lotus flowers or water roses or white lotus flowers that either remain under water, rise just to the water's surface or rise above the surface and stand upright and untouched by the water. Similarly, there would be people who realize the essence of the Dhamma immediately (ugghaṭitaññū), some who would need a little explanation (vipañcitaññū), others (neyyo) who should be taught over an extended period to grasp the teaching, while the pada paramo would gain a foothold in Dhamma during this present existence but gain full realization in further existences. Learn the tools for moving towards brightness as depicted in the Tamotamasuttaṃ.

  • Lesson 1.3.6: Tamotamasuttaṃ (From Darkness or Brightness to Brightness or Darkness ) Page
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  • Quiz 1.3.6
• 1.3.7
  

  1.3.7

  Lesson 1.3.7 Hirīsuttaṃ - By Sense of Shame

  This short lesson has been revised and its introduction expanded. The verses contained in the Hirīsuttaṃ were expressed by the Buddha as a reply to devatā who regularly visited him at night wanting guidance regarding certain riddles or questions. Such stanzas are collected in the first part of the Saṃyuttanikāyo called Sagāthāvaggo, in this lesson from the Nandanavaggo. Hirī means ‘shame, modesty, bashfulness’ and along with ottappa, meaning ‘dread, shrinking back from doing any wrong’, both represent two rare qualities highly applauded by the Buddha. The introduction also relates a further incident where one devatā praises the pleasure-park, nandanavana, of the gods as the highest bliss in the universe to be experienced. But here another deva calls him a ‘foolish one’ and utters verses so well known to any meditator: “Aniccā sabbasaṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.”

  • Lesson 1.3.7: Hirīsuttaṃ (By Sense of Shame) Page
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  • Quiz 1.3.7
• 1.3.8
  

  1.3.8

  Lesson 1.3.8 Caṅkamasuttaṃ - Bound Together by Inclinations

  The Caṅkamasuttaṃ presents a large number of senior Theras whom the Buddha had attributed etadagga titles, i.e., being foremost in certain disciplines and qualities. Observing them walking up and down with their group of disciples, he expressed a solemn statement that an inherent disposition connects beings and makes them meet. Those disposed towards virtue and intent on performing wholesome actions connect together and associate with those disposed towards virtue and intent on performing wholesome actions and respectively do those with the opposite intention. This provides the wholesome base for long-standing friendships and empathy generally experienced by meditators walking on the path together whenever they meet again even after many years (kalyāṇamitta). The introduction further describes such a historical intimate friendship over the many lives of the Budha’s two chief disciples, the Venerable Sāriputta and the Venerable Mahā Moggallāna.

  • Lesson 1.3.8: Caṅkamasuttaṃ (Bound Together by Inclinations) Page
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  • Quiz 1.3.8
• 1.3.9
  

  1.3.9

  Lesson 1.3.9 Saṅghabhedasuttaṃ - The Schism in the Saṅgha

  Veḷuvane kalandakanivāpe near Rājagaha was a favourite place where the Buddha liked to dwell. It occurred near this park that the Buddha’s adversary and famous antagonist, Devadatta, once approached Ānanda to announce a schism in the Saṅgha. The Saṅghabhedasutta presents this very situation and the expanded introduction relates the history of this animosity towards the Buddha. Devadatta proves the accuracy of the Buddha's statement in the previous lesson, (1.3.8 Caṅkamasuttaṃ - Bound Together by Inclinations) that those having low inclination connect and associate with those having low inclination, intent on evil: ‘Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.’ It was here that the Enlightened One uttered this ‘exclamation of joy’ (udāna) which shows that the Saṅghabhedasutta is selected from Udānapāḷi.

  • Lesson 1.3.9: Saṅghabhedasuttaṃ (The Schism in the Saṅgha) Page
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  • Quiz 1.3.9
• 1.4: tena me samaṇā piyā - That is why the Samaṇās are Dear to me
  

  1.4: tena me samaṇā piyā - That is why the Samaṇās are Dear to me

  Lesson 1.4.1: Rohinītherīgāthā

  • Lesson 1.4.1: Rohinītherīgāthā (That is Why They are so Dear to Me) Page
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  • Quiz 1.4.1
• 1.4.2
  

  1.4.2

  Lesson 1.4.2: Vandana - Esa Bhagavato sāvaka-saṅgho

  • Lesson 1.4.2 Vandana: Esa Bhagavato sāvaka-saṅgho (The Aryan Disciples) Page
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  • Quiz 1.4.2
• 1.4.3
  

  1.4.3

  Lesson 1.4.3: Dhajaggasuttaṃ

  • Lesson 1.4.3: Dhajaggasuttaṃ (Verses for Protection) Page
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• 1.4.4
  

  1.4.4

  Lesson 1.4.4: Araññasuttaṃ

  • Lesson 1.4.4: Araññasuttaṃ (Serene Dwelling in the Forest) Page
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• 1.4.5
  

  1.4.5

  Lesson 1.4.5: Cūḷagosiṅgasuttaṃ

  • Lesson 1.4.5: Cūḷagosiṅgasuttaṃ (Like Milk and Water Dwelling in Harmony) Page
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  • Quiz 1.4.5
• 1.4.6
  

  1.4.6

  Lesson 1.4.6: Ānāpānassatisuttaṃ

  • Lesson 1.4.6: Ānāpānassatisuttaṃ (Free from Prattle and Chatter is this Assembly) Page
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• 1.4.7
  

  1.4.7

  Lesson 1.4.7: Karaṇīyametta Suttaṃ

  • Lesson 1.4.7: Karaṇīyametta Suttaṃ (Pursuing their own Good) – Part One Page
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• 1.4.8
  

  1.4.8

  Lesson 1.4.8: Sāmaññaphalasuttaṃ

  • Lesson 1.4.8: Sāmaññaphalasuttaṃ (Pointing out the Way to One who is Lost) Page
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• 1.4.9
  

  1.4.9

  Lesson 1.4.9: Ratanasuttaṃ

  • Lesson 1.4.9: Ratanasuttaṃ - Taking Refuge in the Three Jewels: the Buddha, the Dhamma and the Saṅgha Page
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  • Quiz 1.4.9
• CHAPTER 2 - 2.1: A Path which is the Same for Each and Everyone
  

  CHAPTER 2 - 2.1: A Path which is the Same for Each and Everyone

  Lesson 2.1.0: Kutikasuttaṃ

  • Lesson Chapter 2.1.0: Kutikasuttaṃ (A Path which is the Same for Each and Everyone) Page
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  • Quiz 2.1.0
• 2.1.1
  

  2.1.1

  Lesson 2.1.1: Kesamutisuttaṃ Part 1

  • Lesson 2.1.1: Kesamuttisuttaṃ part 1 (Don‘t Believe in Tradition, in Hearsay, in Teachers...) Page
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  • Quiz 2.1.1
• 2.1.2
  

  2.1.2

  Lesson 2.1.2: Kesamutisuttaṃ Part 2

  • Lesson 2.1.2: Kesamuttisuttaṃ part 2 (Don‘t Believe in Tradition, in Hearsay, in Teachers...) Page
  • English Translation 2.1.2 Page
  • Please refer to the previous lesson for the Flashcards etc. Page
• 2.1.3
  

  2.1.3

  Lesson 2.1.3: Abhiṇhapaccavekkhitabbaṭhānasuttaṃ

  • Lesson 2.1.3: Abhiṇhapaccavekkhitabbaṭhānasuttaṃ (Born of One‘s own Kamma) Page
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  • Quiz 2.1.3
• 2.1.4
  

  2.1.4

  Lesson 2.1.4: Paṭhama-asappurisasuttaṃ

  • Lesson 2.1.4: Paṭhama-asappurisasuttaṃ (About an Unworthy Person) Page
  • English Translation 2.1.4 Page
• 2.1.5
  

  2.1.5

  Lesson 2.1.5: Sevitabbasuttaṃ

  • Lesson 2.1.5: Sevitabbasuttaṃ (What one should Associate with) Page
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• 2.1.6
  

  2.1.6

  Lesson 2.1.6: Cintīsuttaṃ

  • Lesson 2.1.6: Cintīsuttaṃ (The Characteristics of Foolish and of Wise People) Page
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  • Quiz 2.1.6
• 2.1.7
  

  2.1.7

  Lesson 2.1.7: Paṭhamapaṭipadāsuttaṃ

  • Lesson 2.1.7: Paṭhamapaṭipadāsuttaṃ (How to Walk the Path Correctly) Page
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  • Scatter Game 2.1.7 Page
  • Quiz 2.1.7
• 2.1.8
  

  2.1.8

  Lesson 2.1.8: Dutiyapaṭipadāsuttaṃ

  • Lesson 2.1.8: Dutiyapaṭipadāsuttaṃ (Why one ought to Walk the Path Correctly) Page
  • English Translation 2.1.8 Page
  • Flashcards 2.1.8 Page
  • Learning Tool 2.1.8 Page
  • Scatter Game 2.1.8 Page
  • Quiz 2.1.8
• 2.1.9
  

  2.1.9

  Lesson 2.1.9: Paṭhamasāmaññasuttaṃ

  • Lesson 2.1.9: Paṭhamasāmaññasuttaṃ (About Being a Sāmañña and the Fruits thereof) Page
  • English Translation 2.1.9 Page
  • Flashcards 2.1.9 Page
  • Learning Tool 2.1.9 Page
  • Scatter Game 2.1.9 Page
  • Quiz 2.1.9
• 2.1.10
  

  2.1.10

  Lesson 2.1.10: Dutiyasāmaññasuttaṃ

  • Lesson 2.1.10: Dutiyasāmaññasuttaṃ (The Purpose of Being a Sāmañña) Page
  • English Translation 2.1.10 Page
  • Flashcards 2.1.10 Page
  • Learning Tool 2.1.10 Page
  • Scatter Game 2.1.10 Page
  • Quiz 2.1.10
• 2.1.11
  

  2.1.11

  Lesson 2.1.11: Paṭhama+Dutiyabrahmaññasuttaṃ

  • Lesson 2.1.11: Paṭhamabrahmaññasuttaṃ & Dutiyabrahmaññasuttaṃ Page
  • English Translation 2.1.11 Page
• 2.1.12
  

  2.1.12

  Lesson 2.1.12: Paṭhama+Dutiyabrahmacariyasuttaṃ

  • Lesson 2.1.12: Paṭhamabrahmacariyasuttaṃ & Dutiyabrahmacariyasuttaṃ Page
  • English Translation 2.1.12 Page
  • Flashcards 2.1.12 Page
  • Learning Tool 2.1.12 Page
  • Scatter Game 2.1.12 Page
• 2.1.13
  

  2.1.13

  Lesson 2.1.13: Arakasuttaṃ

  • Lesson 2.1.13: Arakasuttaṃ (Make the Best Use of this Short Life) Page
  • English Translation 2.1.13 Page
  • Flashcards 2.1.13 Page
  • Learning Tool 2.1.13 Page
  • Scatter Game 2.1.13 Page
  • Quiz 2.1.13
• 2.1.14
  

  2.1.14

  Lesson 2.1.14: Yo ca vassasataṃ jīve

  • Lesson 2.1.14: Yo ca vassasataṃ jīve (And One who Lives a Hundred Years) Page
  • English Translation 2.1.14 Page
  • Flashcards 2.1.14 Page
  • Learning Tool 2.1.14 Page
  • Scatter Game 2.1.14 Page
  • Quiz 2.1.14
• CHAPTER 3 - 3.1 Which is the Ariyo Aṭṭhaṅgiko Maggo
  

  CHAPTER 3 - 3.1 Which is the Ariyo Aṭṭhaṅgiko Maggo

  Lesson 3.1.1: Buddhāna sāsanaṃ

  • Lesson 3.1.1: Buddhāna sāsanaṃ (This is the teaching of the Buddhas) Page
  • English Translation 3.1.1 Page
  • Flashcards 3.1.1 Page
  • Learning tool 3.1.1 Page
  • Scatter Game 3.1.1 Page
  • Quiz 3.1.1
• 3.1.2
  

  3.1.2

  Lesson 3.1.2: Sīsapāvanasuttaṃ

  • Lesson 3.1.2: Sīsapāvanasuttaṃ (Like a Handful of Leaves) Page
  • English Translation 3.1.2 Page
  • Flashcards 3.1.2 Page
  • Learning tool 3.1.2 Page
  • Scatter Game 3.1.2 Page
  • Quiz 3.1.2
• 3.1.3
  

  3.1.3

  Lesson 3.1.3: Dhammacakkappavattanasuttaṃ - 1

  • Lesson 3.1.3: Dhammacakkappavattanasuttaṃ (Avoiding two Extremes and Pursuing the Middle Path) Page
  • English Translation 3.1.3 Page
  • Flashcards 3.1.3 Page
  • Learning tool 3.1.3 Page
  • Scatter Game 3.1.3 Page
  • Quiz 3.1.3
• 3.1.4
  

  3.1.4

  Lesson 3.1.4: Vibhaṅgasuttaṃ - 1

  • Lesson 3.1.4: Vibhaṅgasuttaṃ (Exposition of what is the Eightfold Noble Path) Page
  • English Translation 3.1.4 Page
  • Flashcards 3.1.4 Page
  • Learning tool 3.1.4 Page
  • Scatter Game 3.1.4 Page
  • Quiz 3.1.4
• 3.1.5
  

  3.1.5

  Lesson 3.1.5: Paṭhamaparisuddhasuttaṃ - 1

  • Lesson 3.1.5: Paṭhamaparisuddhasuttaṃ (Perfectly Pure-1) Page
  • English Translation 3.1.5 Page
  • Flashcards 3.1.5 Page
  • Learning tool 3.1.5 Page
  • Scatter Game 3.1.5 Page
  • Quiz 3.1.5
• 3.1.6
  

  3.1.6

  Lesson 3.1.6: Dutiyaparisuddhasuttaṃ - 2

  • Lesson 3.1.6: Dutiyaparisuddhasuttaṃ (Perfectly Pure-2) Page
  • English Translation 3.1.6 Page
  • Flashcards 3.1.6 Page
  • Learning tool 3.1.6 Page
  • Scatter Game 3.1.6 Page
• 3.1.7
  

  3.1.7

  Lesson 3.1.7: Jāṇussoṇibrāhmaṇasuttaṃ

  • Lesson 3.1.7: Jāṇussoṇibrāhmaṇasuttaṃ (The maggayāna, the vehicle of the path is produced from within) Page
  • English Translation 3.1.7 Page
  • Flashcards 3.1.7 Page
  • Learning tool 3.1.7 Page
  • Scatter Game 3.1.7 Page
  • Quiz 3.1.7
• 3.1.8
  

  3.1.8

  Lesson 3.1.8: Upaḍḍhasuttaṃ

  • Lesson 3.1.8: Upaḍḍhasuttaṃ (The Importance of a Kalyāṇamitta) Page
  • English Translation 3.1.8 Page
  • Flashcards 3.1.8 Page
  • Learning tool 3.1.8 Page
  • Scatter Game 3.1.8 Page
  • Quiz 3.1.8
• 3.2: Sammādiṭṭhi - Right View
  

  3.2: Sammādiṭṭhi - Right View

  Lesson 3.2.0: Samuddakasuttaṃ

  • Lesson 3.2.0: Samuddakasuttaṃ (Sown Is the Seed) Page
  • English Translation 3.2.0 Page
  • Flashcards 3.2.0 Page
  • Learning tool 3.2.0 Page
  • Scatter Game 3.2.0 Page
  • Quiz 3.2.0
• 3.2.1
  

  3.2.1

  Lesson 3.2.1: Sammādiṭṭhi

  • Lesson 3.2.1: Intro. to Sammādiṭṭhi (Yamakavaggo - Seeing the Essence) Page
  • English Translation 3.2.1 Page
  • Flashcards 3.2.1 Page
  • Learning tool 3.2.1 Page
  • Scatter Game 3.2.1 Page
  • Quiz 3.2.1
• 3.2.2
  

  3.2.2

  Lesson 3.2.2: Vibhaṅgasuttaṃ-2

  • Lesson 3.2.2: Vibhaṅgasuttaṃ-2 (What is Right View?) Page
  • English Translation 3.2.2 Page
  • Flashcards 3.2.2 Page
  • Learning tool 3.2.2 Page
  • Scatter Game 3.2.2 Page
  • Quiz 3.2.2
• 3.2.3
  

  3.2.3

  Lesson 3.2.3: Dhammacakkappavattanasuttaṃ-2

  • Lesson 3.2.3: Dhammacakkappavattanasuttaṃ-2 (The Four Noble Truths Have to Be Fully Realized) Page
  • English Translation 3.2.3 Page
  • Flashcards 3.2.3 Page
  • Learning tool 3.2.3 Page
  • Scatter Game 3.2.3 Page
  • Quiz 3.2.3
• 3.2.4
  

  3.2.4

  Lesson 3.2.4: Sammādiṭṭhisuttaṃ

  • Lesson 3.2.4: Sammādiṭṭhisuttaṃ (Assuring the Path) Page
  • English Translation 3.2.4 Page
  • Flashcards 3.2.4 Page
  • Learning tool 3.2.4 Page
  • Scatter Game 3.2.4 Page
  • Quiz 3.2.4
• 3.2.5
  

  3.2.5

  Lesson 3.2.5: Sammādiṭṭhisuttaṃ

  • Lesson 3.2.5: Sammādiṭṭhisuttaṃ (One Who Is Holding Right View) Page
  • English Translation 3.2.5 Page
  • Flashcards 3.2.5 Page
  • Learning tool 3.2.5 Page
  • Scatter Game 3.2.5 Page
  • Quiz 3.2.5
• 3.2.6
  

  3.2.6

  Lesson 3.2.6: Mahācattārīsakasuttaṃ

  • Lesson 3.2.6: Mahācattārīsakasuttaṃ (Discerning Wrong View and Developing Right View) Page
  • English Translation 3.2.6 Page
  • Flashcards 3.2.6 Page
  • Learning tool 3.2.6 Page
  • Scatter Game 3.2.6 Page
  • Quiz 3.2.6
• 3.2.7
  

  3.2.7

  Lesson 3.2.7: Bījavaggo

  • Lesson 3.2.7: Bījavaggo (Neem and Sugarcane) Page
  • English Translation 3.2.7 Page
  • Flashcards 3.2.7 Page
  • Learning tool 3.2.7 Page
  • Scatter Game 3.2.7 Page
  • Quiz 3.2.7
• 3.2.8
  

  3.2.8

  Lesson 3.2.8: Girimānandasuttaṃ - 1

  • Lesson 3.2.8: Girimānandasuttaṃ-1 (What is Perception of Impermanence?) Page
  • English Translation 3.2.8 Page
  • Flashcards 3.2.8 Page
  • Learning tool 3.2.8 Page
  • Scatter Game 3.2.8 Page
  • Quiz 3.2.8
• 3.2.9
  

  3.2.9

  Lesson 3.2.9: Anattalakkhaṇasuttaṃ

  • Lesson 3.2.9: Anattalakkhaṇasuttaṃ (The Characteristics of No Self) Page
  • English Translation 3.2.9 Page
  • Flashcards 3.2.9 Page
  • Learning tool 3.2.9 Page
  • Scatter Game 3.2.9 Page
  • Quiz 3.2.9
• 3.2.10
  

  3.2.10

  Lesson 3.2.10: Kathavatthu

  • Lesson 3.2.10: Kathavatthu (Refuting Wrong Doctrines) Page
  • English Translation: 3.2.10 Page
  • Flashcards 3.2.10 Page
  • Learning tool 3.2.10 Page
  • Scatter Game 3.2.10 Page
  • Quiz 3.2.10
• 3.3: Sammāsaṅkappo - Right Thoughts: Mind Precedes All Phenomena
  

  3.3: Sammāsaṅkappo - Right Thoughts: Mind Precedes All Phenomena

  Lesson 3.3.0: Sammāsaṅkappo

  • Lesson 3.3.0: Sammāsaṅkappo (Right Thoughts: Mind Precedes All Phenomena) Page
  • English Translation: 3.3.0 Page
  • Flashcards 3.3.0 Page
  • Learning tool 3.3.0 Page
  • Scatter Game 3.3.0 Page
  • Quiz 3.3.0
• 3.3.1
  

  3.3.1

  Lesson 3.3.1: Vibhaṅgasuttaṃ - 3

  • Lesson 3.3.1: Vibhaṅgasuttaṃ-3 (What is sammāsaṅkappo?) Page
  • English Translation 3.3.1 Page
  • Flashcards 3.3.1 Page
  • Learning tool 3.3.1 Page
  • Scatter Game 3.3.1 Page
  • Quiz 3.3.1
• 3.3.2
  

  3.3.2

  Lesson 3.3.2: Āghātavatthusuttaṃ

  • Lesson 3.3.2: Āghātavatthusuttaṃ (Ill Will Arising) Page
  • English Translation 3.3.2 Page
  • Flashcards 3.3.2 Page
  • Learning tool 3.3.2 Page
  • Scatter Game 3.3.2 Page
  • Quiz 3.3.2
• 3.3.3
  

  3.3.3

  Lesson 3.3.3: Vitakkasuttaṃ

  • Lesson 3.3.3: Vitakkasuttaṃ (Thoughts to Avoid and to Engage in) Page
  • English Translation 3.3.3 Page
  • Flashcards 3.3.3 Page
  • Learning tool 3.3.3 Page
  • Scatter Game 3.3.3 Page
  • Quiz 3.3.3
• 3.3.4
  

  3.3.4

  Lesson 3.3.4: Cintasuttaṃ

  • Lesson 3.3.4: Cintasuttaṃ (Thoughts to Be Avoided and to Be Performed) Page
  • English Translation 3.3.4 Page
  • Flashcards 3.3.4 Page
  • Learning tool 3.3.4 Page
  • Scatter Game 3.3.4 Page
  • Quiz 3.3.4
• 3.3.5
  

  3.3.5

  Lesson 3.3.5: Mahācattārīsakasuttaṃ
  

  • Lesson 3.3.5: Mahācattārīsakasuttaṃ cont. (Discerning Wrong Thought and Developing Right Thought) Page
  • English Translation 3.3.5 Page
  • Flashcards 3.3.5 Page
  • Learning tool 3.3.5 Page
  • Scatter Game 3.3.5 Page
  • Quiz 3.3.5
• 3.3.6
  

  3.3.6

  Lesson 3.3.6: Ambalaṭṭhikarāhulovādasuttaṃ - part 1

  • Lesson 3.3.6: Ambalaṭṭhikarāhulovādasuttaṃ (How to Train Oneself and to Confess Shortcomings to One's Elders – part one) Page
  • English Translation: 3.3.6 Page
  • Flashcards 3.3.6 Page
  • Learning tool 3.3.6 Page
  • Scatter Game 3.3.6 Page
  • Quiz 3.3.6
• 3.3.7
  

  3.3.7

  Lesson 3.3.7: Ambalaṭṭhikarāhulovādasuttaṃ - part 2

  • Lesson 3.3.7: Ambalaṭṭhikarāhulovādasuttaṃ (How to Train Oneself and to Confess Shortcomings to One's Elders – part two) Page
  • English Translation: 3.3.7 Page
  • Flashcards 3.3.7 Page
  • Learning tool 3.3.7 Page
  • Scatter Game 3.3.7 Page
  • Quiz 3.3.7
• 3.3.8
  

  3.3.8

  Lesson 3.3.8: Dvedhāvitakkasuttaṃ - part 1

  • Lesson 3.3.8: Dvedhāvitakkasuttaṃ - Reducing Wrong Thoughts and Strengthening Right Thoughts (part one) Page
  • English Translation: 3.3.8 Page
  • Flashcards 3.3.8 Page
  • Learning tool 3.3.8 Page
  • Scatter Game 3.3.8 Page
  • Quiz 3.3.8
• 3.3.9
  

  3.3.9

  Lesson 3.3.9: Dvedhāvitakkasuttaṃ - part 2

  • Lesson 3.3.9: Dvedhāvitakkasuttaṃ - Reducing Wrong Thoughts and Strengthening Right Thoughts (part two) Page
  • English Translation: 3.3.9 Page
  • Flashcards 3.3.9 Page
  • Learning tool 3.3.9 Page
  • Scatter Game 3.3.9 Page
  • Quiz 3.3.9
• 3.3.10
  

  3.3.10

  Lesson 3.3.10: Lekhasuttaṃ

  • Lesson 3.3.10: Lekhasuttaṃ - Generating Saṅkhāra like Rock, Earth or Water Page
  • English Translation 3.3.10 Page
  • Flashcards 3.3.10 Page
  • Learning tool 3.3.10 Page
  • Scatter Game 3.3.10 Page
  • Quiz 3.3.10
• 3.3.11
  

  3.3.11

  Lesson 3.3.11: Girimānandasuttaṃ - 2

  • Lesson 3.3.11: Girimānandasuttaṃ-2 - What is Perception of Rejection? Page
  • English Translation 3.3.11 Page
  • Flashcards 3.3.11 Page
  • Learning tool 3.3.11 Page
  • Scatter Game 3.3.11 Page
  • Quiz 3.3.11
• 3.3.12
  

  3.3.12

  Lesson 3.3.12: Piyatarasuttaṃ - Who is Dearer than Oneself?

  • Lesson 3.3.12: Piyatarasuttaṃ - Who is Dearer than Oneself? Page
  • English Translation 3.3.12 Page
  • Flashcards 3.3.12 Page
  • Learning tool 3.3.12 Page
  • Scatter Game 3.3.12 Page
  • Quiz 3.3.12
• 3.4: Sammāvācā - Right Speech
  

  3.4: Sammāvācā - Right Speech

  Lesson 3.4.1: Pupphavaggo - Words like those of a Flower

  • Lesson 3.4.1: Pupphavaggo - Words like those of a Flower Page
  • English Translation 3.4.1 Page
  • Flashcards 3.4.1 Page
  • Learning tool 3.4.1 Page
  • Scatter Game 3.4.1 Page
  • Quiz 3.4.1
• 3.4.2
  

  3.4.2

  Lesson 3.4.2: Vibhaṅgasuttaṃ-4 – What is Sammāvācā - Right Speech

  • Lesson 3.4.2: Vibhaṅgasuttaṃ-4 – What is Sammāvācā - Right Speech Page
  • English Translation 3.4.2 Page
  • Flashcards 3.4.2 Page
  • Learning tool 3.4.2 Page
  • Scatter Game 3.4.2 Page
  • Quiz 3.4.2
• 3.4.3
  

  3.4.3

  Lesson 3.4.3: Vācāsuttaṃ – What are the Characteristics of Blameless Speech

  • Lesson 3.4.3: Vācāsuttaṃ – What are the Characteristics of Blameless Speech Page
  • English Translation 3.4.3 Page
  • Flashcards 3.4.3 Page
  • Learning tool 3.4.3 Page
  • Scatter Game 3.4.3 Page
  • Quiz 3.4.3
• 3.4.4
  

  3.4.4

  Lesson 3.4.4: Musāvādasuttaṃ – The Consequences of Wrong Speech

  • Lesson 3.4.4: Musāvādasuttaṃ – The Consequences of Wrong Speech Page
  • English Translation 3.4.4 Page
  • Flashcards 3.4.4 Page
  • Learning tool 3.4.4 Page
  • Scatter Game 3.4.4 Page
  • Quiz 3.4.4
• 3.4.5
  

  3.4.5

  Lesson 3.4.5: Upālisuttaṃ – How to Conduct Oneself Correctly in Right Speech

  • Lesson 3.4.5: Upālisuttaṃ – How to Conduct Oneself Correctly in Right Speech Page
  • English Translation 3.4.5 Page
  • Flashcards 3.4.5 Page
  • Learning tool 3.4.5 Page
  • Scatter Game 3.4.5 Page
  • Quiz 3.4.5
• 3.4.6
  

  3.4.6

  Lesson 3.4.6: Cundasuttaṃ – About Speech that should be Avoided and that should be Performed (part 1)

  • Lesson 3.4.6: Cundasuttaṃ – About Speech that should be Avoided and that should be Performed Page
  • English Translation 3.4.6 Page
  • Flashcards 3.4.6 Page
  • Learning tool 3.4.6 Page
  • Scatter Game 3.4.6 Page
  • Quiz 3.4.6
• 3.4.7
  

  3.4.7

  Lesson 3.4.7: Tiracchānakathāsuttaṃ – Avoiding Idle Chatter

  • Lesson 3.4.7: Tiracchānakathāsuttaṃ – Avoiding Idle Chatter Page
  • English Translation 3.4.7 Page
  • Flashcards 3.4.7 Page
  • Learning tool 3.4.7 Page
  • Scatter Game 3.4.7 Page
  • Quiz 3.4.7
• 3.4.8
  

  3.4.8

  Lesson 3.4.8: Mahācattārīsakasuttaṃ – Discerning Wrong Speech and Developing Right Speech

  • Lesson 3.4.8: Mahācattārīsakasuttaṃ cont'd. – Discerning Wrong Speech and Developing Right Speech Page
  • English Translation 3.4.8 Page
  • Flashcards 3.4.8 Page
  • Learning tool 3.4.8 Page
  • Scatter Game 3.4.8 Page
  • Quiz 3.4.8
• 3.4.9
  

  3.4.9

  Lesson 3.4.9: Kosambiyasuttaṃ – Quarrel Breeds Disharmony!

  • Lesson 3.4.9: Kosambiyasuttaṃ – Quarrel Breeds Disharmony! Page
  • English Translation 3.4.9 Page
  • Flashcards 3.4.9 Page
  • Learning tool 3.4.9 Page
  • Scatter Game 3.4.9 Page
  • Quiz 3.4.9
• 3.4.10
  

  3.4.10

  Lesson 3.4.10: Vivādasuttaṃ – How Quarrel Arises!

  • Lesson 3.4.10 – Vivādasuttaṃ – How Quarrel Arises! Page
  • English translation 3.4.10 Page
  • Flashcards 3.4.10 Page
  • Learning tool 3.4.10 Page
  • Scatter Game 3.4.10 Page
  • Quiz 3.4.10
• 3.4.11
  

  3.4.11

  Lesson 3.4.11: Pavāraṇābhedā – Invitation to openness!

  • Lesson 3.4.11 – Pavāraṇābhedā – Invitation to openness! Page
  • English translation 3.4.11 Page
  • Flashcards 3.4.11 Page
  • Learning tool 3.4.11 Page
  • Scatter Game 3.4.11 Page
  • Quiz 3.4.11
• 3.4.12
  

  3.4.12

  Lesson 3.4.12: Pañhabyākaraṇasuttaṃ – How Questions should get Answered!

  • Lesson 3.4.12 – Pañhabyākaraṇasuttaṃ – How Questions should get Answered! Page
  • English translation 3.4.12 Page
  • Flashcards 3.4.12 Page
  • Learning tool 3.4.12 Page
  • Scatter Game 3.4.12 Page
  • Quiz 3.4.12
• 3.4.13
  

  3.4.13

  Lesson 3.4.13: Udāyīsuttaṃ – How Dhamma Should be Taught!

  • Lesson 3.4.13 – Udāyīsuttaṃ – How Dhamma Should be Taught! Page
  • English translation 3.4.13 Page
  • Flashcards 3.4.13 Page
  • Learning tool 3.4.13 Page
  • Scatter Game 3.4.13 Page
  • Quiz 3.4.13
• 3.4.14
  

  3.4.14

  Lesson 3.4.14: Buddhānussatikathā—sugato – Which Speech does a Buddha Utter?

  • Lesson 3.4.14 – Buddhānussatikathā—sugato– Which Speech does a Buddha Utter? Page
  • English translation 3.4.14 Page
  • Flashcards 3.4.14 Page
  • Learning tool 3.4.14 Page
  • Scatter Game 3.4.14 Page
  • Quiz 3.4.14
• 3.4.15
  

  3.4.15

  Lesson 3.4.15: Buddha-apadānaṃ – Buddha’s Instruction

  • Lesson 3.4.15 – Buddha-apadānaṃ – Buddha’s Instruction Page
  • English translation 3.4.15 Page
• 3.5: Sammākammanto - Right Actions
  

  3.5: Sammākammanto - Right Actions

  Lesson 3.5.0: sammākammanto - right actions

  • Lesson 3.5.0 – sammākammanto - right actions Page
  • English translation 3.5.0 Page
  • Flashcards 3.5.0 Page
  • Learning tool 3.5.0 Page
  • Scatter Game 3.5.0 Page
  • Quiz 3.5.0
• 3.5.1
  

  3.5.1

  Lesson 3.5.1: Vibhaṅgasuttaṃ-5 - What is Right Action?

  • Lesson 3.5.1 – Vibhaṅgasuttaṃ-5 - What is Right Action? Page
  • English translation 3.5.1 Page
  • Flashcards 3.5.1 Page
  • Learning tool 3.5.1 Page
  • Scatter Game 3.5.1 Page
  • Quiz 3.5.1
• 3.5.2
  

  3.5.2

  Lesson 3.5.2: Cārittaṃ Vārittaṃ Sikkhāpada - The Training of Performing and Avoiding

  • Lesson 3.5.2 Cārittaṃ Vārittaṃ Sikkhāpada - The Training of Performing and Avoiding Page
  • English translation 3.5.2 Page
  • Flashcards 3.5.2 Page
  • Learning tool 3.5.2 Page
  • Scatter Game 3.5.2 Page
  • Quiz 3.5.2
• 3.5.3
  

  3.5.3

  Lesson 3.5.3: Upālisuttaṃ—2 - How to Avoid Wrong Action?

  • Lesson 3.5.3 Upālisuttaṃ—2 - How to Avoid Wrong Action? Page
  • English translation 3.5.3 Page
  • Flashcards 3.5.3 Page
  • Learning tool 3.5.3 Page
  • Scatter Game 3.5.3 Page
  • Quiz 3.5.3
• 3.5.4
  

  3.5.4

  Lesson 3.5.4: Cundasuttaṃ-2 - How to Conduct Oneself Correctly in Right Action?

  • Lesson 3.5.4 Cundasuttaṃ-2 - How to Conduct Oneself Correctly in Right Action? Page
  • English translation 3.5.4 Page
  • Flashcards 3.5.4 Page
  • Learning tool 3.5.4 Page
  • Scatter Game 3.5.4 Page
  • Quiz 3.5.4
• 3.5.5
  

  3.5.5

  Lesson 3.5.5: Potaliyasuttaṃ - Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato – How to Abandon the Destruction of Life?

  • Lesson 3.5.5 Potaliyasuttaṃ - Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato – How to Abandon the Destruction of Life? Page
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• 3.5.6
  

  3.5.6

  Lesson 3.5.6: Daṇḍasuttaṃ - Why never Beat with a Stick?

  • Lesson 3.5.6 Daṇḍasuttaṃ - Why never Beat with a Stick? Page
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• 3.5.7
  

  3.5.7

  Lesson 3.5.7: Rūpādivaggo - The One Thing that Upsets the Mind

  • Lesson 3.5.7 Rūpādivaggo - The One Thing that Upsets the Mind Page
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• 3.5.8
  

  3.5.8

  Lesson 3.5.8: Methunasuttaṃ - How to Live a Real Celibate Life?

  • Lesson 3.5.8 Methunasuttaṃ - How to Live a Real Celibate Life? Page
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• 3.5.9
  

  3.5.9

  Lesson 3.5.9: Mahācattārīsakasuttaṃ cont.- Discerning Wrong Action and Developing Right Action

  • Lesson 3.5.9 Mahācattārīsakasuttaṃ cont.- Discerning Wrong Action and Developing Right Action Page
  • English translation 3.5.9 Page
  • Flashcards 3.6.5 Page
  • Flashcards 3.6.5 Page
• 3.5.10
  

  3.5.10

  Lesson 3.5.10: Cūḷakammavibhaṅgasuttaṃ: The result of Unwholesome and Wholesome Actions – part one

  • Lesson 3.5.10 Cūḷakammavibhaṅgasuttaṃ: The result of Unwholesome and Wholesome Actions – part one Page
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• 3.5.11
  

  3.5.11

  Lesson 3.5.11: Aṅkurapetavatthu - Not even Harming a Tree

  • Lesson 3.5.11 Aṅkurapetavatthu - Not even Harming a Tree Page
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• 3.6: Sammā-ājīvo - Right Livelyhood
  

  3.6: Sammā-ājīvo - Right Livelyhood

  Lesson 3.6.0: Sammā-ājīvo – Dhammikasuttaṃ – Introduction to Right Livelihood
  

  • Lesson 3.6.0 Sammā-ājīvo – Dhammikasuttaṃ – Introduction to Right Livelihood Page
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• 3.6.1
  

  3.6.1

  Lesson 3.6.1: Vibhaṅgasuttaṃ-6 - What is Right Livelihood?
  

  • Lesson 3.6.1 Vibhaṅgasuttaṃ-6 - What is Right Livelihood? Page
  • English translation 3.6.1 Page
• 3.6.2
  

  3.6.2

  Lesson 3.6.2: Vaṇijjāsuttaṃ - Five Kinds of Trades to be Avoided
  

  • Lesson 3.6.2 Vaṇijjāsuttaṃ - Five Kind of Trades to be Avoided Page
  • English translation 3.6.2 Page
• 3.6.3
  

  3.6.3

  Lesson 3.6.3: Parābhavasuttaṃ - The Causes of Downfall
  

  • Lesson 3.6.3 - Parābhavasuttaṃ - The Causes of Downfall Page
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• 3.6.4
  

  3.6.4

  Lesson 3.6.4: Kumārakasuttaṃ - Result of Ignorance
  

  • Lesson 3.6.4 - Kumārakasuttaṃ - Result of Ignorance Page
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• 3.6.5
  

  3.6.5

  Lesson 3.6.5: Siṅgālasuttaṃ - The Buddha’s advice to Laypeople (part one)
  

  • Lesson 3.6.5 - Siṅgālasuttaṃ - The Buddha’s advice to Laypeople (part one) Page
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• 3.6.6
  

  3.6.6

  Lesson 3.6.6: Siṅgālasuttaṃ - The Buddha’s advice to Laypeople (part two)
  

  • 3.6.6 Introduction to Siṅgālasuttaṃ - The Buddha’s advice to Laypeople (part two) Page
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• 3.6.7
  

  3.6.7

  Lesson 3.6.7: Dīghajāṇusuttaṃ - Earning one’s Bread honestly by the Sweat of one’s Brow

  • 3.6.7 Introduction to Dīghajāṇusuttaṃ - Earning one’s Bread honestly by the Sweat of one’s Brow Page
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• 3.6.8
  

  3.6.8

  Lesson 3.6.8: Maṅgalasuttaṃ  - The householder’s wholesome blessings 

  • 3.6.8 Introduction to Maṅgalasuttaṃ - The householder’s wholesome blessings Page
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• 3.6.9
  

  3.6.9

  Lesson 3.6.9: Cūḷakammavibhaṅgasuttaṃ - The Result of Unwholesome and Wholesome Actions – part two 

  • 3.6.9 Introduction to Cūḷakammavibhaṅgasuttaṃ - The Result of Unwholesome and Wholesome Actions – part two Page
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• 3.6.10
  

  3.6.10

  Lesson 3.6.10: Sīlānisaṃsakathā - What are the Benefits of a Virtuous Life?

  • 3.6.10 Introduction to Sīlānisaṃsakathā - What are the Benefits of a Virtuous Life? Page
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• 3.6.11
  

  3.6.11

  Lesson 3.6.11: Pathamasamajivisuttam - How Can a Couple Meet again for Many Lives?

  • 3.6.11 Introduction to Pathamasamajivisuttam - How Can a Couple Meet again for Many Lives? Page
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• 3.6.12
  

  3.6.12

  Lesson 3.6.12: Cakkavattisuttaṃ - The Duties of a Righteous King

  • 3.6.12 Introduction to Cakkavattisuttaṃ - The Duties of a Righteous King Page
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• 3.6.13
  

  3.6.13

  Lesson 3.6.13: Sārandadasuttaṃ - How to Live in Harmony and True Democracy

  • 3.6.13 Introduction to Sārandadasuttaṃ - How to Live in Harmony and True Democracy Page
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• 3.6.14
  

  3.6.14

  Lesson 3.6.14: Mahācattārīsakasuttaṃ cont. - Discerning Wrong Livelihood and Developing Right Livelihood

  • Introduction to 3.6.14 Mahācattārīsakasuttaṃ cont. - Discerning Wrong Livelihood and Developing Right Livelihood Page
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• 3.6.15
  

  3.6.15

  Lesson 3.6.15: Sīlappabhedakathā - Easy to Fall Prey to Breakage of Sīla

  • Introduction to 3.6.15 Sīlappabhedakathā - Easy to Fall Prey to Breakage of Sīla Page
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• 3.7: Sammāvāyāmo - Right Effort
  

  3.7: Sammāvāyāmo - Right Effort

  Sammāvāyāmo - Right Effort
  

  Lesson 3.7.0: Sīlalakkhaṇapañho Proceeding Further on the Path - the Wholesome Base of Sīla is only a Precondition! 

  • Introduction 3.7.0 Proceeding Further on the Path - the Wholesome Base of Sīla is only a Precondition! Page
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• 3.7.1
  

  3.7.1

  Lesson 3.7.1: Vibhaṅgasuttaṃ-7 - What is Right Effort?

  • Introduction 3.7.1 Sammāvāyāmo - Vibhaṅgasuttaṃ-7 - What is Right Effort? Page
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• 3.7.2
  

  3.7.2

  Lesson 3.7.2: ālasāyanuyoge ādīnavā versus āraddhavīriyo ārakkhagocaro - Beware of the Dangers of Idleness by Keeping up Unyielding Energy!

  • Introduction to 3.7.2: ālasāyanuyoge ādīnavā versus āraddhavīriyo ārakkhagocaro - Beware of the Dangers of Idleness by Keeping up Unyielding Energy! Page
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• 3.7.3
  

  3.7.3

  Lesson 3.7.3: Saṃvarasuttaṃ – How Can Right Effort Get Perfected?

  • Introduction to 3.7.3: Saṃvarasuttaṃ – How Can Right Effort Get Perfected? Page
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• 3.7.4
  

  3.7.4

  Lesson 3.7.4: Indriyabhāvanāsutta – Mastering the Sense-faculties

  • Introduction to 3.7.4: Indriyabhāvanāsutta – Mastering the Sense-faculties Page
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• 3.7.5
  

  3.7.5

  Lesson 3.7.5: Akammaniyavaggo & Adantavaggo – Mastering the Mind

  • Introduction to 3.7.5: Akammaniyavaggo & Adantavaggo – Mastering the Mind Page
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• 3.7.6
  

  3.7.6

  Lesson 3.7.6: Indriyasaṃvarasīlaṃ - Maintaining One’s Object of Meditation Unobstructed!

  • Introduction to 3.7.6: Indriyasaṃvarasīlaṃ - Maintaining One’s Object of Meditation Unobstructed! Page
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• 3.7.7
  

  3.7.7

  Lesson 3.7.7 Cundasuttaṃ-3 - Purifying Oneself by Training One`s Mind Properly

  • Introduction to 3.7.7 Cundasuttaṃ-3 - Purifying Oneself by Training One`s Mind Properly Page
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• 3.7.8
  

  3.7.8

  Lesson 3.7.8 Nīvaraṇapabbaṃ – Mastering the Hindrances

  • Introduction to 3.7.8 Nīvaraṇapabbaṃ – Mastering the Hindrances Page
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• 3.7.9
  

  3.7.9

  Lesson 3.7.9 Ānāpānassatisutta - Satta Bojjhaṅge – Perfecting the Seven Factors of Enlightenment 

  • Introduction to 3.7.9 Ānāpānassatisutta - Satta Bojjhaṅge – Perfecting the Seven Factors of Enlightenment  Page
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• 3.7.10
  

  3.7.10

  Lesson 3.7.10 Soṇakoḷivisavatthu - Balanced Endeavour should Resemble Strings of a Veeṇa properly Tuned

  • Introduction to 3.7.10 Soṇakoḷivisavatthu - Balanced Endeavour should Resemble Strings of a Veeṇa properly Tuned Page
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• 3.7.11
  

  3.7.11

  Lesson 3.7.11 Upaññātasuttaṃ - Let my Efforts be Maintained until I have Attained what is Attainable!

  • Introduction to 3.7.11 Upaññātasuttaṃ - ‘Let my Efforts be Maintained until I have Attained what is Attainable! Page
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• 3.7.12
  

  3.7.12

  Lesson 3.7.12 Assājānīyasuttaṃ - Eight Extolled Virtues that Qualify a Follower of the Path – Working in a balanced way!

  • Introduction to 3.7.12 Assājānīyasuttaṃ - Eight Extolled Virtues that Qualify a Follower of the Path – Working in a balanced way! Page
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• 3.8: Sammāsati - Right Awareness
  

  3.8: Sammāsati - Right Awareness

  Lesson 3.8.0 Samādhisuttaṃ - The entire Teaching in one Verse!”

  "The entire Teaching in one Verse!" denotes the emphasis the Buddha provided: Sato and sampajāno firmly based on samāhito empower a meditator to arrive at one's goal and to find ultimate peace. The accurate application of samāhito, sampajāno and sato enables the meditator to realise, understand, eradicate and go beyond what is called vedanā—all sensations that may arise! Section 3.8, focusing on Sammāsati, intends to elucidate Right Awareness for a practitioner with respective and selected suttas uttered by the Buddha in various details. The Introduction for 3.8.0 highlights these essential and important terms of ‘samāhito’, ‘sampajāno’ and ‘sato’ by referring to the commentarial explanation while later focusing on the respective suttas (i.e., 3.8.1 Vibhaṅgasuttaṃ-8 - What is Right Awareness? / 3.8.2 Satisuttaṃ - Remaining Sato and Sampajāno) to qualify and explain them in more depths.

  • Introduction to Sammāsati: 3.8.0 - Samādhisuttaṃ - The entire Teaching in one Verse! Page
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• 3.8.1
  

  3.8.1

  Lesson 3.8.1 Vibhaṅgasuttaṃ-8 - What is Sammāsati (Right Awareness)? - A concern expressed!

  This selection from the Vibhaṅgasutta defines sammāsati, the Fourfold Establishing of Awareness (cattāro satipaṭṭhānā). They refer to the ongoing process of the never ending task of the meditator of observing (anupassī) all manifestations one encounters throughout one’s life. They appear within the respective two physical and two mental manifestations: ‘observing body in body’, ‘observing sensations in sensations’, ‘observing mind in mind’ and ‘observing mental contents in mental contents’. They comprise the path of purification for beings and enable one to overcome sorrow and lamentation, to extinguish suffering and grief, to walk the path of truth and to realize nibbāna. But likewise the Buddha also declared that, if the cattāro satipaṭṭhānā are not practised as they should be, the Dhamma will perish. Therefore, the Introduction to this lesson expresses a concern that current tendencies of misconception of what originated as ‘mindfulness’ based on the Buddha’s teaching has undergone a precarious transformation into distorted practices detached from the Eightfold Noble Path. What commenced about 2600 years ago as sammāsati—to guide those having left the householders life to tread towards nibbāṇa—has completely lost the perspective of liberation and turned into an adaptive better way of a mindfully appreciated life searching for mental calm, stress-reduction and relaxation.

  • Introduction to 3.8.1 Vibhaṅgasuttaṃ-8: What is Sammāsati - Right Awareness? - A Concern expressed! Page
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• 3.8.2
  

  3.8.2

  Lesson 3.8.2 Satisuttaṃ - Remaining Sato and Sampajāno

  With this sutta the Buddha addressed the monks in the Park donated by Ambapāli at Vesāli. Ambapāli was a former courtesan who later in her life attained arahantship. At one time she invited the Buddha for a meal after which, elated by the discourse the Buddha had delivered, she offered her park to the Saṅgha as a resting and dwelling place, later renown as Ambapālivana. The sutta highlights in short what is understood as sato and sampajāno. Both need to be practiced and applied thoroughly and continually. While sato (being aware, maintaining awareness) refers to the cattāro satipaṭṭhānā, sampajāno (maintaining constant thorough understanding on the level of sensations being observed) concerns each and every posture and activity that one may encounter or perform.

  • Introduction to 3.8.2 Satisuttaṃ - Remaining Sato and Sampajāno Page
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• 3.8.3
  

  3.8.3

  Lesson 3.8.3 Ekadhammasuttaṃ - The Value of Ānāpānassati and the Fruits gained thereof

  The Buddha explains to his listeners at Sāvatthi that if Ānāpānassati gets applied properly, developed and increased “it bears great fruit and results in great benefit!” He highlights the different increasing steps where a meditator starts from the observation of the different shades of incoming and outgoing breath and proceeds to the training of mental qualities starting from experiencing delight (pītippaṭisaṃvedī) to experiencing a deeply concentrated mind (samādahaṃ cittaṃ). From there, the training proceeds to experiencing a liberated mind (vimocayaṃ cittaṃ) to the understanding of impermanence (aniccānupassī) to the final achievement of relinquishment (paṭinissaggānupassī). During all these training steps, the observation of the respiration (ānāpānassati) is maintained.

  • Introduction to 3.8.3 Ekadhammasuttaṃ - The Value of Ānāpānassati and the Fruits gained thereof Page
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• 3.8.4
  

  3.8.4

  Lesson 3.8.4 Ānāpānassatisuttaṃ cont. - How does the full Cultivation of Ānāpānassati nurture full Development of the four Satipaṭṭhāna?

  According to ancient knowledge, Ānāpānassati presents ‘an object that supports the development of concentration.’ The current lesson is vital for any meditator as it defines the application of ānāpāna and in which way it promotes the full development of the four satipaṭṭhānā – kāyānupassanā, vedanānupassanā, cittānupassanā, dhammānupassanā. A successful meditator is instructed to maintain, at all times, awareness along with constant thorough understanding of impermanence. During this process, it is vipassanā based on sati and sampajāno that enables the meditator to realise, at the moment of insight, the characteristics of impermanence. Reference to the commentary shows that through dhammānupassanā the final removal of the hindrances (nīvaraṇa) gets achieved commencing with the elimination of the first two - sensual desire and ill will. It is essential that this abandonment must be based on experiential wisdom! This wisdom needs to be cultivated, developed and further increased through the developing insight knowledge of vipassanā, which is called ‘knowledge of impermanence, dispassion, cessation and relinquishment’.

  • Introduction to 3.8.4 Ānāpānassatisuttaṃ cont. - How does the full Cultivation of Ānāpānassati nurture full Development of the four Satipaṭṭhāna? Page
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• 3.8.5
  

  3.8.5

  Lesson 3.8.5 Kāyagatāsativaggo - The Many Benefits derived from the Awareness of the Body

  This lesson presents a selection of various short suttas collected in Ekakanipātapāḷi of the Aṅguttaranikāyo. The Buddha highlights here multifarious positive benefits that can be achieved by a meditator who devotes oneself to practicing one of the trainings that the Buddha highlights in the Kāyagatāsatisutta and likewise in the kāyānupassanā-section of the Mahāsatipaṭṭhānasutta. These start with ānāpānasati (awareness of the breath) followed by iriyāpathapabbaṃ (maintaining awareness of postures), sampajānapabbaṃ (maintaining awareness through constant thorough understanding of impermanence), paṭikūlamanasikārapabbaṃ (reflections on repulsiveness), dhātumanasikārapabbaṃ (reflections on the material elements) and navasivathikapabbaṃ (nine charnel-ground observations). Among various other positive, good results and fruits for someone who practises are kāyopi passambhati (calming the body), cittampi passambhati (quieting the mind), satisampajaññāya saṃvattati (leading to the development of awareness and constant thorough understanding of impermanence) and mahato yogakkhemāya saṃvattati (bearing great security from bondage).

  • Introduction to 3.8.5 Kāyagatāsativaggo - The Many Benefits derived from the Awareness of the Body Page
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• 3.8.6
  

  3.8.6

  Lesson 3.8.6 Manasikārakosallaṃ - Proficiency in Maintaining proper Attention in a skilful Way

  Usually every meditator faces certain obstacles in meditation, often needs to overcome certain hindrances and regularly gets challenged by habitual drawbacks during one's daily practice. Weariness and boredom, monotony, daydreams or cloudy focus on one’s object of meditation are quite common. The similes selected from the Visuddhimagga for the current lesson try to inspire the meditator to overcome these impediments. It is hoped that the four chosen similes provide—for a practitioner of Vipassana who needs to continuously scan the body in a systematic order—a reminder that one should proceed during one's meditation in successive order (anupubbato), should likewise avoid moving too quickly (nātisīghato), avoid moving too slowly (nātisaṇikato), and also not falling into a dreamy state of distraction (vikkhepapaṭibāhanato).

  • Introduction to 3.8.6 Manasikārakosallaṃ - Proficiency in Maintaining proper Attention in a skillful Way Page
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• 3.8.7
  

  3.8.7

  Lesson 3.8.7 Vedanānupassanā - The particular Importance of Vedanā

  "The particular Importance of Vedanā" explains why this Pali course uses ‘sensation’ rather than ‘feeling’ for the translation of vedanā. It presents a simile provided by the Buddha where vedanā is compared to a water-bubble in its futile hollowness, both disappearing quickly after arising. The main part of the introduction focusses on the two important terms sāmisa and nirāmisa as used in the original text essential for every meditator to understand properly. Along with commentarial explanation, it gets explained why sāmisa (with attachment) and nirāmisa (without attachment) are chosen for translation.

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• 3.8.8
  

  3.8.8

  Lesson 3.8.8 Paṭhamaākāsasuttaṃ & Agārasuttaṃ - Realizing vedanā and Going Beyond: Saṅkhyaṃ nopeti vedagū

  The current lesson presents two renown similes. The Paṭhamaākāsasutta compares the multitude, variation and constant flow of vedanā that arise within the physical structure with all the winds that blow in the sky. The Agārasutta likens vedanā with visitors arriving at a guesthouse from all directions and staying for some time before they disappear again. The Buddha segments the multitude of vedanā into the three categories of sukhā vedanā, dukkhā vedanā and adukkhamasukhā vedanā. He also, at times, takes another approach: Depending on the specific situation, the background, circumstances and the listener, he subdivides vedanā into groups of two, five, six, eighteen, 36 and 108. At one occasion the Buddha explained to Ānanda why he split the multitude of vedanā into such groups and emphasized the necessity of the Saṅgha to comprehend such different approaches properly. Only on such a basis of harmony, unity and concord would the Saṅgha continue viewing each other agreeably.

  • Introduction to 3.8.8 Paṭhamaākāsasuttaṃ & Agārasuttaṃ – Realizing vedanā and Going Beyond: Saṅkhyaṃ nopeti vedagū Page
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• 3.8.9
  

  3.8.9

  Lesson 3.8.9 Pahānasuttaṃ - Forsaking rāga, paṭighā and avijjā

  Every meditator’s perspective—based on felt and endured experience of mental unrest, fidgety agitation and disturbance of mental calm during meditation practise—is to understand and realize the cause and root of it. Along with the determination to maintain and persist with the practise, one develops a strong resolve to overcome these interruptions in one’s meditation. In the short, but crucial, Pahānasutta the Buddha explains the essential interrelation and reciprocal connection between the three kinds of vedanā, what S.N Goenka calls ‘sleeping volcanos’!

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• 3.8.10
  

  3.8.10

  Lesson 3.8.10 Pātālasuttaṃ - How to Endure negative experiences and realize Proper Comprehension of Dukkha?

  The Buddha describes how an average person in general reacts when encountering unpleasant sensations or worrisome situations which he labels as pātāla – proclivity, cliff, abyss – and how such responses prolong the circle of misery. But on the other hand, the Buddha likewise highlights how someone who follows his teaching –sutavā– can break this cycle to gain a foothold –gādhañca ajjhagā– and be relieved of dukkha. Further quotes from the Cūḷavedallasutta illuminate “What is pleasant and what is painful in regard to pleasant sensation? What is painful and what is pleasant in regard to painful sensation?” Its clarification leads to a summing up and elucidation by the Buddha. Explore the lesson to see what he says.

  • Introduction to 3.8.10 Pātālasuttaṃ – How to Endure Negative Experiences and Realize Proper Comprehension of Dukkha? Page
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• 3.8.11
  

  3.8.11

  Lesson 3.8.11 Sallasuttaṃ - Removal of lobho, doso, moho: The essential Distinction and Difference between a puthujjano and an ariyasāvako

  This lesson discusses the essential distinction and difference between a puthujjano and an ariyasāvako. Salla means ‘thorn’, ‘arrow’ or ‘dart’ and stands as metaphor for unpleasant sensations. The Buddha uses an image of a person being hit by an arrow or stung by a thorn to highlight the distinction between a well-instructed noble disciple and an uninstructed worldling. Being placed in an identical situation an assutavā reacts by duplicating and transporting what's felt on the physical level into something unpleasant into the mental sphere, thus perpetuating with such reaction the circle of dukkha. The sutavā, in contrast, accepts by neutral and patient observation whatever occurs on the physical level thus eliminating the circle of dukkha.

  • Introduction to 3.8.11 Sallasuttaṃ – Removal of lobho, doso, moho - The essential Distinction and Difference between a puthujjano and an ariyasāvako. Page
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• 3.8.12
  

  3.8.12

  Lesson 3.8.12 Cittānupassanā - The Observation of Mind: Comprehending its Quality and Character

  This third chapter of the Mahāsatipaṭṭhānāsutta is of special importance for every meditator as it describes the ‘states of mind, of mental constitution, of consciousness’. Citte cittānupassī – observing and understanding ‘mind in mind’ refers to the quality, the character of the mind, to the condition and state of the respective consciousness occurring at different situations. A closer characterization of what is generally translated as ‘mind’ highlights the different terms that are used describing such a difficult psychological spectrum. ‘Citta’; ‘mano’, ‘viññāṇa’ and as well ‘nāma’ in ‘nāmarūpa’ -the designation of a conceptional potential identity of individuality- all are found being translated as ‘mind’.

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• 3.8.13
  

  3.8.13

  Lesson 3.8.13 Dhammānupassanā āyatanapabbaṃ - Understanding the Contents of the Mind: The Section on the Sense Spheres

  When the ascetic Bāhiya Dārucīriya insisted that the Buddha should teach him Dhamma immediately because he may pass away soon, the Buddha instructed Bāhiya, “In the seen there will be only the seen. In the heard there will be only the heard. …” Bāhiya was able to realize that sense perception should be mere perceiving only, no ‘doer’ and ‘nothing done’ involved, so no clinging and attachment would arise. The Buddha further declares that when there is no clinging, no aversion, no delusion: … “then protruding visible objects that enter into the field of vision do not obsess the mind, nor do those of an insignificant nature.” In this lesson, āyatanapabbaṃ finalizes the presentation of all four Satipaṭṭhānā; Dhammānupassanā consists of five chapters: nīvaraṇapabbaṃ (lesson 3.7.8), khandhapabbaṃ, āyatanapabbaṃ, bojjhaṅgapabbaṃ (lesson 3.7.9), and saccapabbaṃ.

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• 3.8.14
  

  3.8.14

  Lesson 3.8.14 Dutiyagelaññasuttaṃ - Allow the Time to Ripen (Kālaṃ āgameyya!)

  Like the Polestar in the northern hemisphere directs lost sailors safely back to the haven of their home Buddha’s guiding principle of "Allow the time to ripen (Kālaṃ āgameyya)." steers any meditator safely towards one’s aspiration and goal. This guidance is provided twice in the Tipiṭaka (Paṭhamagelaññasutta and Dutiyagelaññasutta), and each describes a situation where the Buddha visits a sick-ward close to the Saṅghārāma monastery where the Buddha stayed. He visited the ailing monks with the intention to stir them to and provide guidance in meditation and offer composure during such a challenging period in their lives.

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• 3.8.15
  

  3.8.15

  Lesson 3.8.15 Chachakkasuttaṃ - The Dependent Arising of Vedanā and its Crucial Importance on the Path of Deliverance

  In this detailed exposition of the Buddha, he resolutely instructs: ‘the six internal bases should be understood and the six external bases should be understood!’ He then details how whenever any object gets recognized by any of the respective sense doors, the particular six consciousnesses arise. The conjoining, meeting, mingling of these three give rise to contact which again causes different sensations to appear. This important context elucidates in detail the essential link of the ‘present’ moment as highlighted in the paṭiccasamuppāda: fundamental for every meditator. It is the 'present' moment where one can step in, act and stop the circle of multiplication of taṇhā!

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• 3.8.16
  

  3.8.16

  Lesson 3.8.16 Mahāparinibbānasuttaṃ, Veḷuvagāmavassūpagamanaṃ - Be an Island within Yourselves - attadīpā viharatha attasaraṇā

  While the previous lesson: 3.8.14 Dutiyagelaññasuttaṃ refers to the guiding principle of the Buddha –‘kālaṃ āgameyya’– ‘Allow the time to ripen!’ as a soothing reminder for everyone walking the path to develop patience, endurance and calmness, the current lesson upholds another wellspring of inspiration. In various locations throughout the Tipiṭaka the Buddha prompts his disciples to work self-dependant and self-reliant and advises them to be their own master. The introduction further refers to the Attadīpasutta, where the Buddha highlights that it is the perception and realisation of anicca in all pañcakhanda that perfects oneself into one’s own island by developing the Dhamma within.

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